Imam Mahdi (a.s)

The concept of a universal saviour is shared by most of the major world religions.

Within Islam, both Shi’a and Sunnis believe this particular role is reserved by a Messianic figure called the “Mahdi” or the “Guided One.”

While Shi’a and Sunni theologians agree on the concept of “Mahdi,” they differ on who the “Mahdi” might be. Unlike their Sunni counterparts, the Shi’a believes that the Mahdi has already been born and is currently in a phase known as “Occultation,” sustained by God.

For the Shi’a, the Mahdi is the Twelfth and final Imam, namely Muhammad b. al-Hassan al-Mahdi (a.s), born in the year 255 A.H. His Occultation was due to the political factors which caused the birth of the Twelfth Imam (a.s) to be kept extremely secret.

Imam al-Mahdi (a.s) assumed the Imamate after the death of his father in the year 260 A.H, whereby he immediately entered into a concealed phase known as the Minor Occultation, which came to an end in the year 329 A.H. Since that time, the Imam entered the period known as the Major Occultation, during which time no direct contact with the Imam can be established by the believers.

The Shi’a are constantly praying that Allah (s.w.t) will prepare his return and unveil the Mahdi, following which the religion of Islam shall spread all over the globe and injustice shall be overcome.

The Messianic figure known as the “Mahdi” (the guided one) serves as both an area of common ground as well as an area of disagreement for Shi’a Muslims and their Sunni brothers.

Whilst the concept of the figure divinely guided by Allah (s.w.t) to guide the Muslims to success and to spread Islam throughout the earth is indeed shared by both schools, the vast majority of Sunnis reject the Shi’a belief that the Imam is currently alive and being sustained by Allah (s.w.t) in a state of Occultation.

The Shi’a belief in regard to the existence of the Mahdi

According to the beliefs and creed of the Shi’a, Muhammad b. al-Hassan al-Mahdi (a.s), is the Twelfth Imam (a.s), who was promised by the Messenger of Allah (s.w.t) and mentioned in numerous traditions and verses of the Qur’an. Born on the 15th of Shaban in the year 255 A.H, his father was Imam Hassan al-‘Askari (a.s), the Eleventh Imam of the Shi’a.

The existence of the Twelfth Imam was deliberately kept secret during the lifetime of his father, the Eleventh Imam al-Askari (a.s) for political reasons.

In the year 260 A.H, the Eleventh Imam, Hassan al-Askari (a.s) passed away, making his five year old son Muhammad al-Mahdi (a.s) his immediate successor. However, the Abbasids being aware of his role in ensuring the dominance of justice world-wide, they had intentions of killing him, hence, the Twelfth Imam (a.s) went into a period known as the Minor Occultation (al-Ghaybat al-Sughra), during which no individuals would have contact with him except via the intermediaries known as the four deputies. The deputies succeeded each other in the following order:

Uthman ibn Sa’id (the first deputy)

Abu Jafar Muhammad ibn Uthman (the second deputy)

Abul Qasim Husayn ibn Ruh al-Nawbakhti (the third deputy)

Abul Hasan Ali ibn Muhammad al-Samarri (the fourth and final deputy)

This period reached an end in the year 329 A.H in which the fourth deputy of the Twelfth Imam (a.s), namely al-Samarri, announced that the period of the Minor Occultation and hence deputyship was coming to an end with his death. This signified that the Twelfth Imam would enter into a greater phase of Occultation, in which there would be no direct deputies with direct access to the Twelfth Imam (a.s).

During the Major Occultation of the Twelfth Imam (a.s) (329 A.H- Present), which is entitled al-Ghaybat al-Kubra in Arabic, the Shia hold that the Twelfth Imam (a.s) is still present on the Earth dwelling amongst its inhabitants. However, his appearance is veiled from their sight, allowing him to see them, but they cannot not to see him.

Traditions from the Sixth Imam have referred to the Imam in the period of the Major Occultation as being like the sun behind the clouds, a metaphor explaining how he is still of benefit to mankind but not visible, similar to the sun.

Bibliography and Further Reading

Mutlaq, R.H, The Last Luminary and ways to delve into the Light, Islamic Publishing House, Canada, 2008.

The Messianic figure known as the “Mahdi” serves as an area of common ground as well as divergence between Shi’a Muslims and their Sunni counterparts.

Whilst the concept of the Messianic figure, divinely guided by Allah (s.w.t) to lead the Muslims to success and spread Islam throughout the globe, is indeed shared by both schools, the vast majority of Sunnis reject the Shi’a belief that the Twelfth Imam is currently alive and being sustained by Allah (s.w.t) in a state of Occultation.

For Shi’a, the Mahdi is the last of twelve divinely appointed successors to the Prophet Muhammad (s.a.w). According to Shi’a Muslims, the Mahdi is Muhammad b. Hasan al-Mahdi (a.s), and he was born in the year 255 A.H. His father was Imam al-Hassan al-‘Askari (a.s), the Eleventh Shia Imam, who kept the existence of his son a secret due to the immense pressure and fear of the Abbasid government caused by the numerous Messianic expectations revolving around the beliefs relating to the Twelfth Imam (a.s).

Most Sunnis, however not all, object to the notion of the Twelfth Imam (a.s) being the “Mahdi”. For Sunnis, the concept of Imam al-Mahdi (a.s) refers to an individual who is not connected to a circle of successive Imamate but is a promised individual who shall appear at the end of time to establish a Caliphate and fight against the system of al-Dajjal (The Anti-Christ) and the Dajjal’s supporters.

This entry shall further clarify the extent of the differences between the Sunni and Shi’a views of Imam al-Mahdi (a.s) and shall also address some of the many misconceptions. It will also clarify some often misunderstood Shia theological views surrounding the concept of Imam al-Mahdi (a.s).

The Shi’a Belief in Regards to the Birth of the Mahdi

According to the beliefs and creed of the Shi’a, Muhammad al-Mahdi b. Hassan al-‘Askari (a.s) is the awaited Twelfth Imam, who was promised by the Messenger of Allah and mentioned in verses of the Qur’an and in numerous ahadith.

Born on the 15th of Shaban, in the year 255 A.H, his father was Imam Hassan al-‘Askari (a.s), the Eleventh Imam of the Shi’a. Traditions record his mother as a religious woman named Nargis, who was a descendant of a noble family. From her father’s side she was a descendant of Caesar, King of Rome and from her mother’s side she descended from Simon, one of Jesus’ disciples.

The existence of the Twelfth Imam (a.s), during the lifetime of his father, the Eleventh Imam Hassan al-Askari (a.s) was something which was deliberately kept secret due to the political circumstances at the time.

In the year 260 A.H, the Eleventh Imam (a.s) passed away, making his five year old son Muhammad al-Mahdi (a.s) his immediate successor. Due to the political circumstances mentioned above, however, the Imam was kept a secret by companions of the Eleventh Imam (a.s).

The secret was deemed so important that one of the Twelfth Imam’s (a.s) slave girls even claimed to be pregnant with his son in order to divert attention away from him.

The Twelfth Imam (a.s) thereafter went into a period known as the Minor Occultation (al-Ghaybat al-Sughra) during which no individuals would have contact with him except via the intermediaries known as the four deputies. The deputies succeeded each other in the following order:

Uthman ibn Sa’id al-Asadi (the first deputy)

Abu Jafar Muhammad ibn Uthman (the second deputy)

Abul Qasim Husayn ibn Ruh al-Nawbakhti (the third deputy)

Abul Hasan Ali ibn Muhammad al-Samarri (the fourth and final deputy)

This period reached an end in the year 329 A.H in which the fourth and final deputy of the Twelfth Imam (a.s), al-Samarri announced to the Shi’a that the period of the Minor Occultation and hence deputyship was coming to an end.

This signified that the Twelfth Imam (a.s) would enter into a greater occultation through which there would be no direct deputies through which direct access to the Twelfth Imam (a.s) could be sought.

During the Major Occultation of the Twelfth Imam (a.s) (329 A.H- Present), which is entitled al-Ghaybat al-Kubra in Arabic, the Twelfth Imam (a.s) was still present on the Earth dwelling amongst its inhabitants. However, his appearance is veiled from our sight, allowing him to see us, but us not to see him.

Traditions from the Sixth Imam (a.s) have referred to the Imam in the period of the Major Occultation as being like the sun behind the clouds, a metaphor for the role and guidance that the Imam plays during occultation, which has been subject to numerous scholarly discussions and elaborate commentaries.

Shi’a theologians have argued that the Twelfth Imam (a.s) occasionally appears in the community through numerous means and guides people through individual contact with scholars. Entire volumes have been collected containing stories of such encounters between the Twelfth Imam and Shi’a scholars.

Misconceptions and Objections Surrounding the Doctrine of the Living Twelfth Imam (a.s)

Due to the secretive nature of the Twelfth Imam’s (a.s) existence during the lifetime of his father, Imam Hassan al-Askari (a.s) some Muslims have gone as far as to accuse the Shi’a of doctoring the existence of the Twelfth Imam (a.s).

There are in fact numerous narratives which mention the Twelfth Imam’s (a.s) existence from sources which are not exclusively Twelver Shi’a. Even the Sunni renowned master of ‘Ulum al-Hadith (Hadith Sciences) namely “al-Dhahabi” had mentioned the birth of a son to Imam Hassan al-Askari (a.s). This demonstrates that even Sunni’s don’t dispute the existence of a son to Hassan al-Askari (a.s).

Objection as to the Purpose of the Imam

Other non- Shi’a Muslims have objected that if the Imam is in a state of Occultation then the entire purpose of the Imam as a guide has become null and void and the obligation of the Shi’a to follow him has likewise become null and void. Such arguments have existed from the formative period of Islam from groups against the Shi’a. In response, theologians such as Shaykh al-Mufid have argued that if such an argument were valid, then the Prophet Muhammad’s (s.a.w) mission would have also been null and void during the period in which he was hiding in the cave away from his enemies.

In a similar way, according to Shi’a theology, the Imam remains a guide on numerous levels as was alluded to earlier by the quoted narration from the Sixth Imam, Ja’far al-Sadiq (a.s) who described the Imam as being akin to the sun behind the clouds.

Lastly, all Muslims believe in the entity known as Shaytan (Satan), an unseen being which misguides mankind and calls Muslims to misguidance without them even detecting him. In a similar fashion, the Imam is an unseen Being during the period of the Occultation, but still has the ability to offer positive guidance for mankind.

Arguments about the Age of the Imam

The most commonly asked question about the Twelfth Shi’a Imam (a.s) is why would God desire to keep an individual alive for so long. It is by and large a secular objection which fails to take into consideration the fact that Prophets such as Nuh had life spans of over 900 years previously. If it has been the practice of God to preserve Prophets’ lives for long durations, then it should not be surprising that God would continue that practice.

Points of Possible Reconciliation

Whilst there remains differences between the Shi’a and Sunnis over the identity of the Mahdi, the concept of the Mahdi is one which is shared by both schools of thought.

All Muslims believe that the Mahdi is a figure who will be guided by Allah (s.w.t), and will guide people towards Allah (s.w.t), overcome the enemies of justice and lead the Muslim Ummah and the religion of Islam reign supreme. Whilst Shi’a and Sunnis may not see eye to eye on the specifics of the concept of the Mahdi, there still exists many grounds upon which dialogue can be built, as well as much mutually accepted traditions in regard to the mission and specific details of the rule of the Mahdi.

Bibliography and Further Reading

Mutlaq, R.H, The Last Luminary and ways to delve into the Light, Islamic Publishing House, Canada, 2008.

Reader's who read this article also read:

The practice of temporary marriage is one of the major differences between Sunni and Shi’a traditions.
According to Shi’a customs, temporary marriage entails that a Muslim man may marry a Muslim woman or non-Muslim woman (from amongst the people of the book) for a pre-determined period of time.

The sacred Islamic law pays significant attention to cleanliness and purity, and this attention is not limited to material aspects. The question of what is Najis (impurity) and also how to purify it is called “Taharamin al-khabath”, i.e. purity from filth. Taharah also includes spiritual aspects that might contaminate the soul, contaminations which will hinder a person from being totally directed to his/her creator.